Concept of Pancasila in Indian Thaought

SR No.: 001666
Original Sutra Author: N/A
Author: Kamla Jain
Publisher: P V Research Institute Varanasi
Publication Year: 1983
Total Pages: 290
Language: English
Classification: Book_English, Religion, & Principle
File Size: 16 MB

Page 93

The Concept of Pancasila in Indian Thought
kammaṭṭhānas ten asubhas etc. are ranked first, and four brahmavihāras are put in this list later, when the adept (one who establishes in samādhi) has already acquired some power of concentration. In this sense it is correct to a very great extent that such abstract objects like friendliness (metta), compassion (karuņā) etc. are the objects of concentration only when the adept is highly capable of meditation or samadhi, because in the beginning the adept needs some concrete objects like kasiņas (such as water, earth, etc.), to fix his mind. From this the conclusion can be drawn that metta, karuņa, etc., are the stages of samadhi which comes next to sila or morality. But actually this is not so; the very observance of the moral precepts indicates a person's mental modifications of metta, karuņā, etc. As has already been hinted, these moral precepts are not externally imposed, they are not commandments given by the Buddha and therefore the observance of them only indicates one's own inclination towards what is good. Love, non-enmity and compassion induce observance of moral precepts, specially non-violence. They should, therefore, be called the psychological framework of the moral precept of non-violence.
78
For a clearer picture of these brahmavihāras' a little discussion is required as to what they actually are and what they are not. Metta is friendliness in the positive and (adosa) non-enmity in the negative terms. It simply means directing love towards all living creatures. It helps one's own self because it minimises (adosa) hatred, it helps others on whom it is bestowed because he gets something what he lacks. But metta or friendliness is not rooted in raga or attachment, which is not a help but a hindrance for the proper upliftment. Raga too has similar characteristic signs in appearance but it lacks the right knowledge (sammadiṭṭhi).
Karuņā is aroused by seeing someone in distress. It means the identification of the person with him who is in distress. It is the softening of the heart. The desire for violence auto